10 reasons why 2012 is looking good!

The new year is upon us – and a very merry one for all sentient beings!

The doom-mongers will be out in force this year, so let me, as a died-in-the-wool contrarian, offer 10 reasons why 2012 is shaping up to be a great year.

  • EU is banning factory hens. Ok, that may be a bit overstated, as they are just being allowed some extra space and some other welfare provisions; and there will always be compliance issues, but hey, it’s a start. And provisions for the welfare of other farmed animals is following in the next few years. The appallingly cruel development of factory farming is one of the most vile products of technology, and its end cannot come too soon.
  • Bhikkhunis keep on happening. We have seen the ending of Wat Pa Pong’s policy of banning monks from Bodhinyana who had participated in bhikkhuni ordination. Next year there will be a large scale bhikkhuni ordination in Vesali. While in Malaysia, I heard many hopeful things about the setting up of a new centre there. Through Indonesia, Malaysia, and Singapore, I heard words of encouragement, gratitude, and support for the bhikkhunis. There’s over 1000 bhikkhunis now in Sri Lanka, and this is just the beginning.
  • Troops are getting out of Iraq and Afghanistan. Not unproblematic, of course, but surely the only thing that can possibly work in the long term. Perhaps in the future our beloved leaders might reflect first on whether invading foreign countries is the most effective way of making them love democracy and freedom.
  • Kids TV show Waybuloo has got yoga and other cool stuff. Aww! Cute characters be nice to each other, share hugs and grow flowers, and float when they get happy, which is lots! It must be good, ‘cos the fundamentalists hate it.
  • After the Year of the Protestor, what happens next? From the Arab Spring to Occupy, people got out on the streets, almost always peacefully, and said, ‘Enough!’ the struggle for freedom, peace, equality and all good things is very far from over, but it is happening. A couple of years ago, who would have guessed? And what will the outcome be for the next year? Since we know that non-violent protest movements are far more successful than violent ones, I think there is a good chance that at least some of the progress will stick.
  • Fundamentalism is dead. Alright, not dead yet. But dying. Maybe not dying, but still. Pining for the fjords, at least. The unstoppable wave of ignorance and stupidity in the name of ‘religion’, which dominated global events from the time of 9/11, seems to be on the wane. The Arab Spring and other major shifts, including climate change, are driven by other concerns. The Tea Party candidates are dropping out of the US elections; it seems there is a limit to the lunacy that democracies will tolerate. We might even see a drift back to sanity-based politics. Hopefully this will accompany a more healthy relationship between religion and science.
  • Technology catches up on global warming. Even though the political response to the global warming crisis has been an almost unmitigated failure, technology is at least making some headway. This map shows how soon there will be cost parity between solar and current electricity generation in the US. Parity arrives in San Diego in 2014, according to their calculations. For more info, check out The Futuremakers, a great doco on emerging energy technologies by my old friend Maryella Hatfield.
  • More people are meditating than ever before. At least in the US: “A 2007 national Government survey that asked about CAM use in a sample of 23,393 U.S. adults found that 9.4 percent of respondents (representing more than 20 million people) had used meditation in the past 12 months—compared with 7.6 percent of respondents (representing more than 15 million people) in a similar survey conducted in 2002.” That’s nearly 25% increase in 5 years. The growth of meditation worldwide is perhaps the most significant thing ever in the history of humanity. For the first time, a large percentage of people, of all nationalities and religions, and in all kinds of settings, are consciously and deliberately making efforts to purify and expand their consciousness. No-one knows what the possible outcomes of this will be – but it will be more than just a little short term stress reduction.
  • Violence continues to decline. We have discussed Steven Pinker’s argument that violence is, on the whole, in decline. He continues to make his case, and statistics argue in favor of many of his key points. For example, homicide rates worldwide continue to decline. here’s hoping that 2012 will be humanity’s most peaceful ever.
  • The prophets will be wrong, again! Here’s counting down to Dec 20, 2012, when the world is going to end and all the usual yada yada. Me, I’ll be kicking back here at Santi with a lovely cup of coffee and a nice ‘told you so’. You’re welcome to join!

So there’s ten. What other great things can we look forward to in 2012?

Bhikkhuni Ordination at Spirit Rock

Better late than never. After being one of the most vocal supporters of bhikkhuni ordination, I unaccountably omitted blogging about the recent bhikkhuni ordination at Spirit Rock, California. My apologies to all, I beg the Triple Gem of excuses: busyness, disorganizationedness, and illness (a bout of flu hit Santi a month ago – yes, we’re all recovering, thanks!).

On October 17, three nuns took full ordination: Venerables Anandabodhi, Santacitta, and Nimmala. Congratulations to all those who took part, and especially to the three new bhikkhunis!

Venerables Anandabodi, Santacitta, and Nimmala receive full ordination

You can see details of the ordination here, photos here, messages from the nuns and the community here, and watch the video slideshow below.

Also, check out the film project on bhikkhuni ordination by Wiriya and Katrina – we’ll keep you posted as this develops.

Nuns and Rape

There has been an international response to the horrific gang rape of a nun in Nepal as I reported earlier. It is terrible that it takes such an extreme case to draw attention to what has been an ongoing problem for many years. Nevertheless it’s good that something is finally happening. A new article suggests that the Nepalese authorities have finally offered to provide her with free medical care. There has been significant international interest in pursuing this case, and I will keep you up to date.

Here is an article I wrote a number of years ago in response to this issue. It is a revised portion of Chapter 4 of the book Bhikkhuni Vinaya Studies (Santipada).


In some countries, such as India, nuns have been raped and subsequently forced or encouraged to disrobe, being told that they have broken the basic precept for their celibate life (pārājika 1), and can no longer continue to live as a nun. This has caused a tremendous degree of distress and trauma, and moreover creates a climate where nuns fear to report any attacks, which can further encourage would-be rapists. But the Vinaya is not so cruel, and deals with rape in a compassionate way, allowing the nun, who is the victim not the perpetrator, to continue her spiritual path.

The position of the Vinayas on this point is quite straightforward, so we will simply present some relevant Vinaya passages from the Vinayas of the three main traditions: the Pali Vinaya of the Theravada; the Dharmaguptaka Vinaya as observed in the Chinese and related Mahayana traditions; and the Mūlasarvāstivāda Vinaya as observed in the Tibetan Vajrayāna tradition.

Theravāda

The Pali version of bhikkhuni pārājika 1 specifies that a bhikkhuni only falls into an offense if she acts willingly. This is confirmed by actual examples in the Pali Vinaya where a bhikkhuni is raped:

Now on that occasion a certain student was infatuated with the bhikkhuni Uppalavaṇṇā. And then that student, while bhikkhuni Uppalavaṇṇā had entered the town for alms, entered her hut and sat down concealed. Bhikkhuni Uppalavaṇṇā, returning from alms-round after her meal, washed her feet, entered the hut, and sat down on the couch. And then that student grabbed bhikkhuni Uppalavaṇṇā and raped her. Uppalavaṇṇā bhikkhuni told the other bhikkhunis about this. The bhikkhunis told the bhikkhus about it. The bhikkhus told the Buddha about it. [The Buddha said:] ‘There is no offense, bhikkhus, since she did not consent’.1

Similarly, there are other cases of bhikkhunis who are raped, and in no instance is any offense or blame imputed to the bhikkhuni.2 This is entirely consistent with the application of the rule for bhikkhus, since whenever a bhikkhu had sexual intercourse or oral sex without his consent he was excused by the Buddha.3 Indeed, there is a series of cases where bhikkhus, bhikkhunis, sikkhamānas, sāmaṇeras, and sāmaṇerīs are abducted by Licchavī youths and forced to have sex with each other. In each case, if there is no consent there is no offense.4 This understanding is maintained in the Pali commentarial tradition.5

Dharmaguptaka

Unlike the Pali, the rule itself does not specify that the bhikkhuni is acting out of lust. However, this factor is found in the rule analysis, which specifies that a bhikkhuni must consent to penetration with sexual desire.6 Further, she must experience pleasure at the time of entering, remaining, or leaving in order for there to be an offense.7 This is made clear in the non-offense clause:

There is no offense if while asleep she does not know; if there is no pleasure; in all cases where there is no lustful thought.8

Mūlasarvāstivāda

Like the Dharmaguptaka, there is no specific mention of ‘desire’ in the rule formulation itself. But again the rule explanation makes the point clear.

If she is forced, then if she does not feel pleasure in the three times [i.e., when entering, staying, or leaving] there is no offense. The offender is to be expelled.9

This quote comes from the Chinese translation of the Mūlasarvāstivāda Vinaya. I can’t read Tibetan, so I can’t confirm that the same passage is found in the Tibetan version, which is the normative Vinaya for the central Asian traditions. However, given how consistent the traditions are in this, as in all major points of Vinaya, there is no reason to think the Tibetan text is any different.

Who is to blame?

As suggested by the last case mentioned in the Mūlasarvāstivāda Vinaya, in the case of rape, it is the rapist, not the victim, who is to blame. The Vinaya attitude towards rape of a bhikkhuni is uncompromising. A man who rapes a bhikkhuni cannot ever be ordained, and if they are ordained by mistake, they must be expelled.10 Similarly, a novice who rapes a nun must be expelled.11 The treatment of a rapist of bhikkhunis is treated in the same way as one who commits one of the 5 ānantarika acts (murdering one’s mother or father or an arahant, wounding a Buddha, and maliciously causing schism in the Sangha). Thus the rape of a bhikkhuni is regarded as one of the most heinous possible acts, with dreadful practical and kammic repercussions on the offender. When Uppalavaṇṇā was raped, the commentary tells us that the earth, unable to bear the weight of that evil, split in two and swallowed up the rapist, who immediately fell into hell. Never is the slightest blame attached to the victim of the rape.

The position of the Vinayas is thus clear and unanimous: there is no offense for a nun who is raped, and the blame must lie with the rapist. A nun, whose life is devoted to celibacy and non-violence, will feel shattered and deeply traumatized by rape. At that time she needs support from her friends and teachers in the holy life. As in all the Vinaya cases mentioned above, she need feel no shame or blame in talking about the rape honestly and openly with other nuns, and if need be, with monks as well. The friends and teachers of the victim need to extend the greatest possible compassion and support. They must clearly and consistently reassure the victim that she has done nothing wrong and has not in any way broken her precepts. It is important that the police are told about the rape, so they can try to prevent similar crimes in the future. The Sangha should investigate whether there is any ongoing danger to nuns in that situation, and should take steps to ensure their protection and safety.


1Pali Vinaya 3.35: ‘anāpatti, bhikkhave, asādiyantiyā’ti. NOTE: references to the Pali Vinaya are to the volume and page number of the PTS edition of the Pali text. References to the Chinese Vinayas are to the Taisho edition.

2Pali Vinaya 2.278, 2.280

3E.g. Pali Vinaya 3.36, 3.38, etc.

4Pali Vinaya 3.39

5E.g. Dvemātikapāḷī: chande pana asati balakkārena padhaṁsitāya anāpatti. (When there is no consent, but she is taken with force, there is no offence.)

6T22, no. 1428, p. 714, b5-6 : 比丘尼有婬心。捉人男根。著三處大小便道及口

7T22, no. 1428, p. 714, b12 ff.

8T22, no. 1428, p. 714, c7-9 : 不犯者。眠無所覺知不受樂一切無欲心

9T23, no. 1443, p. 914, b12: 若被逼者三時不樂無犯。逼他者滅擯

10Pali Vinaya 1.89

11Pali Vinaya 1.85

Gangraped Nepal nun now faces expulsion from nunnery

The Times of India reports a harrowing story of violence and ignorance. Please read it first before coming back to this post.



This story is shocking: for a woman, from a powerless and disadvantaged background, who has chosen to live a life of simplicity in accord with the precepts of her religion, to be so abandoned by those who should be protecting her.

This story is by no means unique. I have heard of such cases many times. The rejection and denial by the Buddhist authorities in such cases only fuels more attacks. The nuns know that if they are raped they will be expelled, so they do not report the attacks, and men come to know that they can rape nuns with impunity.

The Nepalese Buddhist authority says that such cases never came up in the Buddha’s time, and appears to be arguing that one has to be a virgin to be ordained. This is an astonishing level of ignorance – repeatedly refuted in the comments to the article (the blog commenters know more about Buddhism than the authorities…). Half an hour with a Vinaya book would have showed him that rape did in fact occur in the Buddha’s lifetime, and the Buddha was very clear: there is no offence for the victim, and the perpetrator has committed one of the most heinous crimes possible.

But it’s not the factual mistake that is the real worry: it’s the disturbing way that a half-baked allusion to a mythical past somehow acts as a blanket excuse for such unfeeling dismissal. Supposedly ‘Buddhist’ ideas are being used to diminish compassion and justify cruelty.

Rape is no surprise. It is, shamefully, a part of human life everywhere. The incidence of violent crimes against women is horrific, no matter where or when you live. But there are things that can be done about it, starting with identifying that the rapist is the criminal, and he should be punished, not the victim.

It is a long road, and there is no simple solution. As people committed to Buddhism as a spiritual path, we need to recognize the close links between the status of women in the Sangha and the wider picture of violence to women. If the patriarchs of a religion treat women like this, how can they expect to set an example for the rest of society? The outcome of the consistent denial of women’s equality and refusal to recognize the fullness of women’s humanity is all too predictable. Recent figures from the UN reveal that over 60% of men in Thailand think it is sometimes justifiable to beat your wife, a figure that is second worst in the world.

Now Thailand has a female Prime Minister. Yingluck said in an interview that there is equality for women in Thailand; this is true in law, but far from true in practice. Hopefully her presence will do some good.

We need to get over surprise and denial. Rape and violence against women is a sign of a mind that is sick. But such minds do not exist in isolation. They emerge from a culture where women are routinely objectified, denigrated, regarded as lesser – the Tibetan word for woman means ‘inferior birth’.

Denigration of women runs deep in Buddhist culture: it is there in the absence of women’s voices, in the texts that speak of women as ‘black snakes’, in the refusal to allow women ordination, in the persecution of those who speak up about discrimination, in the routine beatings in homes of ‘good Buddhists’, in the abominable trade in sex slaves in Buddhist countries, in the silence of the patriarchs on women’s issues, in the monopolization of resources and information by men, in menstruation and other taboos on women’s bodies, in the meditations on the ‘repulsiveness’ of female bodies, in the patronizing control rules of the garudhammas or Amaravati’s ‘Five Points’, in the inane locker-room talk of Buddhist men, in the routine externalization of male desire projected as emanating from the feminine, in the denigration of concern for women as ‘Western feminism’. And it is there, in its most brutal and pure form, in the gang rape and subsequent rejection of a young nun from the lowest class of society.

Not that this is in any way a ‘Buddhist’ problem. It is a human problem, which finds expression in just about every form of human culture. Western culture demeans and reduces women in its own ways, but until we get our act together we can’t hope to help others.

I’ve been through a slow, uncertain, and sometimes agonizing internal process. I gradually came to recognize how I was participating in the sexism of the Sangha culture I had joined, and started trying to untie it bit by bit, and to do what I can to help others. It is not obvious; it is a corruption deeply embedded in culture and language, and it erupts in feverish emotion whenever the pattern of denial is challenged.

The more I raised the question to consciousness, the more I realized how bizarre it all is. To treat or think of women as in any way ‘evil’ or ‘lesser’ is to regard half of humanity as somehow built wrong. It is as absurd as to criticize the sky for being inadequate, or the earth for being wrong. We need to stop participating in this madness. We need to speak out. We need to stop complying. We need to act.

UPDATE: The Nepal Buddhist Federation, who’s representative is quoted in the article, appears to be a legitimate body which is doing good work in Nepal. If you’d like to help go to their website and leave them a message asking them to reconsider their policy regarding nuns who have been raped. Here’s the message I left:

I am writing concerning the recent article in the Times of India concerning a nun who was gang raped and subsequently expelled from her monastery. A representative of your organization was quoted as saying that a nun who has been raped cannot continue to be a nun. This is not true: the 1st parajika offence for bhikkhus and bhikkhunis is only for consensual intercourse. In addition, it is not a compassionate and helpful attitude, which as you can see from the many comments to the article, has caused a great deal of criticism of Buddhism. I humbly beg you to reconsider your policy and urge that nuns who are the victims of such heinous crimes be accepted and cared for in their communities.

Turns of events

It’s now a year and a half since Ajahn Brahm and Bodhinyana monastery were excommunicated from their monastic circle, Wat Pa Pong, for disobeying orders by ordaining women in accordance with the Buddha’s teachings.

Has anything got better?

Short answer: not so you’d notice.

Long answer:

Ajahn Brahm has been in discussions with some of the WPP Ajahns overseas, trying to arrange a forgiveness ceremony, to let go and move ahead. He is clear that neither he nor his Sangha are interested to rejoin Wat Pa Pong. They do, however, want WPP to stop the active campaign of cutting Ajahn Brahm and his monks out of communion, requiring that Ajahn Brahm’s monks effectively disown him as a teacher if they stay in a WPP monastery, and so on. After several discussions where such a move seemed hopeful, suddenly the word came from the WPP Ajahns: ‘It’s not time yet’.

I wasn’t aware there was a right time for forgiveness.

Having just spent a few weeks in Bodhinyana, when these issues were discussed regularly, I can confirm that there is a lot of pain and disappointment at WPP’s actions among both the lay and ordained communities. In speaking with Ajahn Brahm, however, I never heard him do anything other than seek for a way to resolve the conflict. There was no criticism, no sign of ill-will, only the question: ‘How do we get over this?’

Meanwhile, a serious situation of conflict at the branch monastery in Wellington, New Zealand has arisen. A little background is in order. The monastery was established around the same time as Bodhinyana in Perth, and by coincidence they chose a similar name, Bodhinyanarama (after Ajahn Chah’s Pali name). Bodhinyana was established by inviting monks from Thailand. However, Bodhinyanarama was established with monks from England, and hence they have always been part of the ‘Amaravati circle’. Like Bodhinyana, however, Bodhinyanarama was set up by a pre-existing Buddhist society operating as a charitable association, the Wellington Theravada Buddhist Association (WTBA), which purchased the land, developed the monastery, and holds the title.

Bodhiyanarama enjoyed its glory days early on, under the leadership of Ajahn Viradhammo, when it expanded to become a sizable and thriving monastery. Since he left it has dwindled, and for many years now has rarely housed more than one or two monks. Bhikkhunis are not welcome.

Now, Ajahn Tiradhammo, the current abbot, wishes to change the legal basis of the organization. He wishes to change the constitution of the charitable association, with its open membership and democratically elected committee, and replace it with a model under which the stewards are appointed by the sangha and the abbot is appointed from Wat Pa Pong and Amaravati, and the WPP monks who make up the ‘resident Sangha’ will appoint a committee of lay trustees to handle the financials. All control is taken away from the locals, and the WPP Sangha can effectively insulate itself.

As I have shown at length in previous posts, such an arrangement is neither Vinaya nor Thai custom.

There are no abbots in the Vinaya – there is not even a word for ‘abbot’. The Sangha is, not a self-defined organization that excludes others, but the universal Sangha of the ‘Four Quarters’. Short of schism, there are no grounds in Vinaya for a group of monks to set themselves up in this sort of exclusive way.

In Thailand, the abbot is traditionally chosen through consultation between the resident Sangha, the local lay community, and a representative of the Sangha administration. (The Sangha administration is involved because under Thai law the monastery law belongs to the Sangha as constituted under the Sangha Act, and so the authorities have a legal duty of care. This, of course, does not apply in the case of monasteries overseas.)

What is the argument for this change? As best as I can make out, the argument is that the current WTBA constitution does not give any guaranteed ‘rights’ to the monastic community, including things such as decisions regarding what to build, or what monastics can stay. Things have been merely workable under a tacit agreement between the Sangha and the lay committee. Of course it is reasonable for the monastic Sangha to have a say in what happens in the monastery, and for this to be reflected in a constitution. It is quite possible to do this in a way that still gives the local lay community a say. It’s just a matter of balance. Certainly this is no justification for handing the entire monastery over to people overseas, especially when there is no guarantee that monks will actually be sent.

Having failed to persuade the committee, Ajahn Tiradhammo resorted to branch stacking at the AGM held on June 12. He secretly organized for a number of new people to come expressly to support him, and coached them before the meeting, hoping to make them members of a new committee. However, on a technicality they were not able to become voting members for the AGM and the previous committee was largely re-elected.

(Curiously enough, a similar manouver was attempted by the notorious New Kadampa Tradition (NKT) at an AGM of the Australian Sangha Association a few years ago. On the eve of the AGM we got a flood of membership applications from every NKT member in Australia. Under the ASA constitution, however, the NKT members do not have a recognized ordination, so are legally unable to become members.)

Accounts of the meeting are highly emotional. Many people present were very upset by the way this was done, and what they saw as the open manipulation of democratic processes happening in their Dhamma hall.

A strong letter of complaint has been sent to Ajahn Tiradhammo and several of the western WPP Ajahns. There have been allegations that the proposed revision is illegal under New Zealand trust law. It remains to be seen what the outcome will be.

What exactly is going on here? The rules of Wat Pa Pong remain: discrimination against women and submission to the authority of the Ajahns. Since the majority of devotees reject these principles, they have been kept secret as far as possible; however this is no longer possible. The only way to ensure survival is to gain absolute power over the considerable wealth and property invested in the monasteries.

We shouldn’t be surprised. The Ajahns have been telling us these things for years. Equality, democracy, rights: according to the clear, often repeated, and explicit teachings of senior Wat Pa Pong Ajahns, these things are alien, ‘Western’ values irrelevant to the Dhamma and of no value for liberation. What we are now seeing is simply these principles put into practice.

WPP faces a choice. Will they continue to endorse these principles? Or will they begin the difficult process of reflection and change?

There is a storm coming, make no mistake. Maybe not this year, maybe not next, but it will come. The senior teachers are passing away, and so the spiritual center of gravity that has held the Wat Pa Pong tradition together is dissipating. There are those within WPP who believe that discrimination against women and submission to the authority of the Ajahns are the heart of the Buddhist monastic tradition. And there are those within WPP who believe that these are corruptions that defile the true Buddhist tradition.

Can these very different viewpoints be reconciled? Of course! There’s no great secret: recognize the problem, accept that it needs to be overcome, and work with commitment to overcome it. Since even the first of these is a long way off, however, I’m not holding my breath.

One by one, each of the Wat Pa Pong branch monasteries will have to decide where it stands. Whether it is to be an instrument of Thai Buddhist colonialism, or a source of spiritual vitality in its own land. The moral question is a no-brainer. The hard part is how to make it work.

Can a nun manage a temple?

I’ve reposted the following article here, originally submitted by Visakha, for more prominence.

From Buddhist Channel —

When Phra Khru Suwatthanachariyakhun, vice-rector for public relations at Mahachulalongkornrajavidyalaya University (MCU), said, “During the Buddha’s era, there weren’t any nuns. Now things have changed, and now they can stay on temple compounds.” — he was referring to mae chis, of course.

Gender and religion: Where nuns fear to tread
The Bangkok Post, March 6, 2011

A mae chi’s takeover of a Thai Buddhist temple in India has brought the management of the facilities overseas and the role of female clergy to the fore

Bangkok, Thailand — The controversy over a Thai Buddhist nun successfully petitioning an Indian court to gain control of a temple has raised broader questions surrounding the administration of temples overseas. It has also highlighted the ambiguous role nuns, or mae chi, face within the structure of Buddhism in Thailand.

A court in India’s Bihar state recently ruled in favour of Mae Chi Ahree Pongsai, a nun in her seventies, who lodged a complaint requesting that she be allowed to replace Phra Khru Pariyat Thammawithet as head of the Thai Nalanda temple, 90km from the state capital of Patna. Mai Chi Ahree reportedly claimed that the former abbot, Phra Maha Tharntong, who died in 2007, had written in his will that if she came into conflict with his successor, she should seek assistance from India’s courts to take over.

The news of Mae Chi Ahree’s court success, made public following a visit to India by Culture Minister Nipit Intrasombat late last month, caused an uproar in Thai Buddhist circles.

Phra Khru Suwatthanachariyakhun, vice-rector for public relations at Mahachulalongkornrajavidyalaya University (MCU), said that as the temple was in India, the court’s ruling would have to stand, but the decision flew in the face of Thai-Buddhist tradition.

Essential Buddhism scripts and principles clearly outline the power structure within a temple and the separation of roles between mai chi and monks, he said. ”Mae chi are barred from managing temples. Only monks, rising to the position of abbot, can manage them,” he said. ”During the Buddha’s era, there weren’t any nuns. Now things have changed, and now they can stay on temple compounds.

”But we have never had a nun run a temple before. What will society think about this?”

Phra Khru Suwatthanachariyakhun said that when monks go to foreign countries, they might request that nuns from their temple in Thailand accompany them, but their role is facilitative _ assisting in religious studies and helping to manage food and accommodation for visitors.

The administration of the temple is the sole domain of monks, he said.

NUNS IN THAILAND: BETWEEN TWO REALMS

Mae chi occupy an ambiguous place in Thai society. The official council of ordained clergy in Thailand, the Sangha Supreme Council, does not recognise mae chi as full members. They are not officially allowed to interpret or teach the dhamma (the teachings of the Buddha), or perform religious rituals.

The Interior Ministry, however, does regard them as clergy, meaning they are unable to vote, while the Transport Ministry treats them as lay people, denying them rights accorded to monks, such as free transport services.

In the past, efforts have been made to clarify the status of mae chi, such as in 1991, when the Institute for Thai Nuns pushed parliament to consider a ”Nun Act”, which would outline basic regulations for nuns.

According to a September, 2002, article from Inter Press Service, the Religious Affairs Department’s response was unambiguous: ”It is impossible. A nun has never existed in a Thai Buddhist decree.”

Sri Lanka, like Thailand, follows Theravada Buddhism, however it permits women to be ordained as monks. A controversy also challenging traditional power structures within Thai Buddhism erupted in 2001 when a Thai female Buddhist scholar, Dr Chatsumarn Kabilsingh, was ordained in Sri Lanka, and shortly thereafter, another Thai woman, Samaneri Dhammarakhita was ordained by a Sri Lankan preceptor on Thai soil, marking the first time a woman had been ordained in the country.

But Mae Chi Ananta Nakboon of the Mae Chi foundation [Institute of Thai Mae Chi???Thai Nun's Institute???Buddhasavika Foundation???]strongly disagreed with Mae Chi Ahree’s actions.

”What was she thinking when she went to court to get the rights to manage the temple?” she said. ”Mae chi are under the support and teaching of the monks. We have no right to challenge their authority in any case,” said Mae Chi Ananta. ”In the temple, the teaching of the monks receives the highest respect from the people. The mae chi do not earn the same respect. How can they then manage temples successfully?”

She said mae chi can establish meditation centres and foundations and administrate them, ”but definitely not temples”.

THAI TEMPLES IN FOREIGN COUNTRIES

Further complicating matters in Mae Chi Ahree’s case is the way in which Thai temples abroad are administered. Temples here are established as juristic entities under the Ecclesiastical Law (1962, and 1992). The temple is considered religious property that cannot be transferred to any person and comes under the authority of the Sangha Supreme Council. Overseas temples, such as the Thai Nalanda temple, are not beholden to the Ecclesiastical Law or the Sangha Supreme Council.

There are currently over 300 Thai Buddhist temples around the world, with some 1,200 monks. Thai communities abroad establish the temple, putting administrative power in the hands of laypeople.

”Most overseas temples are established as non-profit organisations or under a foundation with or without Thai Buddhist monks at the beginning,” said Amnaj Buasiri, director of the secretariat of the Sangha Supreme Council.

That difference has led to conflicts arising between monks and foundations’ administrative teams, he said.

In some instances, committees overseeing temple affairs have fired monks, who have then complained to Thailand’s Office of National Buddhism.

”The office has suggested that Thai monks should be named to chair foundations overseeing temple affairs, so that they can better deal with conflicts when they occur,” said Mr Amnaj.

Phra Khru Suwatthanachariyakhun said that Thai monks going abroad must be familiar with the laws and regulations in their destination countries to avoid conflict. He said a better balance needs to be struck in the way overseas temples are administered _ a shift from the current situation that sees the foundation in charge, and the monks mere residents on temple grounds.

”It is very important for the abbot, the monks and the foundation committee to have set rules and an agreement on how to manage the temple and the duties of different parties.”

Phra Khru Suwatthanachariyakhun proposed that religious attaches be dispatched abroad to deal with conflicts such as those in Mai Chi Ahree’s case, which he said will only increase as overseas Thai communities expand.

These attaches would cooperate with temples in providing Buddhist teachings and also help resolve disputes between monks and temple committees or wider disagreements between the temples and surrounding communities.

Mr Amnaj argued that the Thai government should take over Thai Buddhist temples abroad.

Mr Amnaj strongly believed that a concrete way to solve the management problem of Thai Buddhist temples in foreign countries is to transfer the temples to the Thai government. He cited Wat Buddhapadipa in London and Wat Sanghapadipa in Wales as examples of where this model has been effective.

”The temples transferred the land and property rights of the temple compound to the Thai government, and the Thai embassy in the UK works with them to help look after the property as a national asset interest in a foreign country,” he said.

This would prevent disputes over the transfer of management rights, such as what happened at the Nalanda Temple and give Thai embassies the authority to step in should problems arise.

He said the proposal has been discussed among relevant authorities but without any resolution. ”Many factors, including different countries’ laws and regulations, must be studied in detail,” he said.

Mr Amnaj said the main point is that Buddhist temples are religious property and are meant to be a source of Buddhist teachings. They do not belong to any individual or group, even those who have established and supported them.

In the case of Mae Chi Ahree, Mr Amnaj, who returned from India said this week, said there had been no progress made in talks with her.

She refused to meet with government representatives, he said, choosing instead to speak through a loudspeaker and insisting she still had the right to manage the temple.

Mr Amnaj said that Phra Khru Pariyat and eight other monks continued their duties at the temple, and that the facility had thrived since Phra Khru Pariyat took over in 2007.

Comfort or Challenge

Richard Gombrich, one of the most senior academics in Buddhist studies, recently gave a keynote address for the International Conference on Dissemination of Theravada Buddhism in the 21st Century held in Salaya, Bangkok, Sep/Oct 2010. It’s a terrific, passionate, and all-too-true article. He had the following to say about the role of women in Theravada Buddhism.

Surely it is plain that if a religion today is to increase it popularity, it will have to appeal to women as least as much as to men. So how does Theravada Buddhism stand?

If one goes by the scriptures and ancient traditions it should be in a very strong position indeed to appeal to women. But it has thrown away its advantages, and this to such an extent that I think it cannot possibly advance in countries where women have achieved social equality.

Let me make three points, all of which I regard as of vast importance both practically and morally.

First: menstruation. While they are fertile, adult women bleed for a couple or a few days every month. In some pre-modern societies this has been regarded as dirty or impure; some have myths that it is the result of an ancient curse. In brahminical tradition strict orthodoxy demands that at that time of the month women be secluded and kept away from sacred objects and observances. This is of course a ritual, not a moral, prohibition. In accordance with his principle, already discussed, that attachment to ritual is a great obstacle to spiritual progress, the Buddha ignored menstruation as irrelevant to his teaching. In Sri Lanka, where the most archaic form of Buddhism is preserved, the concept of menstrual impurity is well known (the Sinhala word for it is killa), but it is equally well known that it has no application in a Buddhist context. A woman who is of an age when she might be menstruating is not debarred from any Buddhist activity, from contact with any Buddhist person or object. In a word, for Buddhism, female impurity does not exist – as it did not for the Buddha.

I don’t know how Thai and Burmese Buddhism came to import the notion of female impurity, but in following it they are going against the Buddha, befuddling themselves with superstition, and in the process insulting women. Of course, most women born into those societies have been brought up to take female impurity for granted and so do not feel insulted; but women who come from abroad, and have for example learnt their Buddhism in Sri Lanka, do feel insulted and repelled.

But secondly, things are even worse than this. In Thailand the Vinaya has been changed in a grotesque manner, so that monks may not only not touch a woman, but may not receive anything directly from a woman’s hand. This innovation applies not only to menstruating women, or to women who are of an age when they might be menstruating, but to all females from babies to centenarians. We are therefore dealing not just with a misguided ritual obsession but with true misogyny, a horror and dread of women, a fear that the slightest contact with a female is seductive and may inspire lust. When this is applied even to babies and young children, the necessary implication is so disgusting that I cannot even name it. Those who created such a rule and those who follow them need to be re-educated and to learn that women and girls are people, not objects.

My third point is much more often talked about. Can Theravāda restart the Bhikkhunī Sangha, the Order of Nuns, after the break in the ordination tradition? There are six extant textual traditions of the Vinaya; the fact that no two of them wholly agree about how nuns are to be ordained, and that we thus cannot be sure that the Theravādin version goes back to the Buddha, or is even the oldest, gives historians a lot to argue about. But when it comes to preserving Theravāda Buddhism, let alone allowing it to flourish, all that is entirely beside the point. If there are women who want to restart a Sangha, why should they be stopped? Should we not thank and congratulate them? What does it matter that the continuity of the ordination ritual has been interrupted? What is that but a ritual? Must we all live in a world of obsessive neurotics? Let people who only care about ritual fuss away to their hearts’ content, and let those who care for the spirit, not the letter, and for living according to the Buddha’s teaching and principles, welcome the one development which, I believe, has the power to preserve Theravāda Buddhism for many future generations.

How, then, can Theravāda Buddhism be disseminated? How can it even be saved? I find the answer obvious. We have to return to the Buddha’s teaching. Our leaders must fearlessly stand up and tell the world that Buddhism is meant to apply to the whole of life, public and private. We have to understand, and act accordingly, that ritual has no intrinsic value and must be jettisoned if it gets in the way of living the Dhamma. We must acknowledge that Buddhism is for all, including foreigners and women: all must be the objects of our love and compassion, just as all are equally responsible moral agents. Yes; we have to take the Buddha seriously!

Women in Kushan period

I just came across a site with some good resources on the role of Indian women during the important period of the Kushan empire. Here’s the site’s own description of these resources.

Gender studies has been a vital part of historical study since the 1970s. However most writing on Indian women overlooks the Kushan period. This is partly because the evidence is drawn from inscriptions, not literary sources (which are more readily available for the time of the Buddha, and Gupta era). However, it is possible to develop a coherent picture of the involvement of women in Buddhism and Jainism. And there are exceptional women such as the nun Buddhamitra, who is credited in inscriptions with being proficient in Buddhist philosophy. However, even where women are silent in conventional sources they remain 50% of the population and images of the feminine would have impacted their lives constantly.